Perek III Daf 38 Amud a

notes ,If one forgot a potn on eve atop a stove and it cooked on Shabbat שָׁכַח קְדֵ יָ רה עַל גַּבֵּ י ִ ּכיָ רה וּבִ ּשְׁלָה This is a case : שׁ ָ ַ כ ח ְ קדֵ י ָ רה – what is the ruling in that case? Is one permitted to eat that food, or not?He One forgot a pot where a person placed a pot on top of a stove ּבַּשַׁבָּת, מַהוּ? ֵּ אִישְׁתיק וְלָא אָמַר was silent and did not say a thing to him. The next day, he emerged and -with the intention of removing it before night לֵ ּיה וְלָ א מִ ידֵ י. לְמָחָ ר נְ ַפק דְּ רַשׁ לְ הוּ: publicly taught them the following : With regard to one who cooks fall but forgot to do so. When the Gemara speaks h ּהַמְבַשֵׁל ּבַּשַׁבָּת, בְּשׁ ֹוגֵג – יֹאכַל, on Shabbat, if he did so unwittingly, he may eat it, and if he cooked in- of doing so intentionally, it is a case where one . לח tentionally, he may not eat it; and the halakha is no different. remembered before nightfall and nevertheless בְּמֵ זִיד – לֹא יֹאכַ ל, וְלָ א שׁ ְ נָא. failed to remove the pot from the stove. In either The last part of Ĥiyya bar Abba’s statement is unclear. The Gemara case, one did not even perform an act prohibited מַ אי ‘וְלָ א שׁ ְ נָא? ַ רבָּ ה וְ בַ ר יֹוסֵ ף דְּ אָ מְ ִ רי .(asks: What is the practical halakhic meaning of the phrase: And it is no by rabbinic law (Rashi ַּתְ רוַויְיהוּ לְהֶ ֵּ יתיָ רא: מְבַ ׁ ֵּ של הוּא דְּ ָ קא different? Rabba and Rav Yosef both said to interpret the phrase permis- Permissively – : Permissively means: Had לְ הֶ י ּ ֵ תי ָ רא n עָבֵיד מַעֲשֶׂה, בְּמֵזִיד – לֹא יֹאכַל, sively in the following manner: One who cooks is one who performs an Rabbi Ĥiyya bar Abba sought to prohibit eating ,action. If he did so intentionally, he may not eat what he cooked. How- food on which a prohibited labor was performed אֲבָ ל הַ אי דְּלָא ָ קא עָבֵיד מַעֲשֶׂ ה – .ever, this one who forgot the pot on the stove, who does not perform an he would have expressed himself unambiguously בְּמֵזִיד נַמִ י יֹאכַ ל. ַ רב נַחְמָ ן בַּ ר יִצְחָ ק -action, even if he intentionally left the pot on Shabbat eve, hemay also eat Therefore, apparently he intended to permit it (Ad אָמַ ר לְאִיסּוּרָא: ּמְבַשֵׁל הוּא דְּלָא deret Eliyahu). the food. However, Rav Naĥman bar Yitzĥak said that the phrase: And it אָתֵ י לְאִ יעֲ ר יוּמֵ – בְּשׁ ֹוגֵ ג יֹאכַ ל, אֲבָ ל This :אִ י קֹודֶ ם ּגְזֵ ָ רה – is no different, should be interpretedrestrictively in the following manner: If this was prior to the decree הַ אי דְּאָתֵ י לְאִ יעֲ ר יוּמֵ – בְּשׁ ֹוגֵג נַמִ י It is one who cooks who will not come to deceive, as there is no room for phrasing is imprecise. Although there is no dis- לֹא יֹאכַ ל. suspicion that a person will intentionally cook on Shabbat. Therefore, if one pute that the baraita preceded the decree, there is a possibility that perhaps this Sage held that no cooks unwittingly, he may eat it. However, one who would come to de- such decree was issued (Ramban). ceive, intentionally leaving the pot on the stove and saying: I forgot it, the Sages penalize him and decree that if he did so unwittingly as well, he may halakha not eat it. : הַ מְ בַ ׁ ֵּ של ַבּ ׁ ַּ ש ָבּ ת – One who cooks on Shabbat The Gemara raises an objection to this statement from that which was If one unwittingly cooks on Shabbat for himself מֵ יתִ יבֵי: שָׁכַח קְדֵ יָ רה עַל גַּבֵּי ִ ּכיָ רה taught in a baraita: One who forgot a poth atop a stove and it cooked on or for others, it is prohibited to eat the food on Shabbat itself but it may be eaten immediately ּוּבִישְׁלָה ּבַּשַׁבָּת, בְּשֹׁוגֵג – יֹאכַל, Shabbat, if he did so unwittingly, he may eat it; if he did so intentionally, -after Shabbat. If one cooks the food intention בְּמֵזִיד – לֹא יֹאכַל. ּבַּמֶה דְּבָרִים he may not eat it. In what case is this statement said? It is in a case where ally, others may eat it after Shabbat. However, it אֲ מוִּ רים – בְּחַ ִּ מין שֶׁ ּלֹא הוּחַ ּמוּ ּכָל the pot contains hot water that was not yet completely heated, and the is prohibited forever for the one who cooked the same applies to cooked food that was not yet completely cooked. How- food. The halakha was decided on the basis of צֹורְּכָן, וְתַבְשִׁיל ּשֶׁלֹא ּבִּישֵׁל ּכָל ever, if it contains hot water that was already completely heated and explicit cases from other sources (Rambam Sefer צֹוְ ר ּכֹו. אֲבָ ל חַ ִּ מין שׁ ֶ הוּחַ ּמוּ לָּ כ צֹוְ ר ָ ּכן ,cooked food that was already completely cooked, whether the pot was Zemanim, Hilkhot Shabbat 3:4, 6:23; Shulĥan Arukh וְתַ בְשׁ ִ יל שׁ ֶבִּ ׁ ֵּ ישל לָּ כ צֹוְ ר ּכֹו, בֵּ ין בְּשׁ ֹוגֵ ג Oraĥ Ĥayyim 318:1). left thereunwittingly , or whether the pot was left thereintentionally, one בֵּ ין בְּמֵ זִ יד – יֹאכַ ל, דִּבְ ֵ רי רַבִּ י מֵאִ יר. -If one inten : שׁ ָ ַ כ ח ְ קדֵ י ָ רה – may eat it; this is the statement of Rabbi Meir. One who forgot a pot tionally left a pot of food on a stove on Shabbat, Rabbi Yehuda says that there is a distinction: Hot water that was already it is prohibited for him to eat the food until after ר יַבִּ היְהוּדָ אֹומֵ ר: חַ ִּ מין שׁ ֶ הוּחַ ּמוּ ָ ּכל completely heated is permitted because,in that case, the longer it remains Shabbat (Magen Avraham). Others rule that before צֹוְ ר ָ ּכן – ָּמוּתִ רין, מִ ְּ פנֵי שׁ ֶ ּמִצְטַ ֵּמק וְ ַ רע on the fire, the more it shrivels, i.e., evaporates, and deteriorates. In that eating the food, he must wait after Shabbat the לֹו. וְתַבְשִׁיל ּשֶׁבִּישֵׁל ָלּכ צֹוְ רּכֹו – case, one would certainly not come to increase the heat because he would amount of time it takes to cook that food (Rema). If one placed food that was not completely cooked not want to lose more water through evaporation. However, cooked food אָ סוּר, מִ ּפְנֵי שֶׁ ּמִצְטַ ֵּמק וְיָ ֶהפ לֹו, וְכֹל on a stove on Friday and he forgot and left the pot הַ ּמִצְטַ ֵּמק וְ יָ ֶ הפ לֹו, ְ ּכגֹון ְּכרוּב וּפֹולִ ים that was completely cooked, it is prohibited to leave it on the firebecause on the stove, the food may not be eaten until after it shrivels and improves. There is room for concern that he will stoke the Shabbat. If the food was completely cooked before וּבָשָׂ ר טָ רוּף – אָ סוּר, וְכָל הַ ּמִצְטַ ֵּמק coals to increase the heat under the food. And there is a general principle: Shabbat, one may eat it on Shabbat, as per the וְ ַ ער לֹו – ָּמוּתר. Anything that shrivels and improves, e.g., cabbage, and beans, and meat opinion of Rav Naĥman bar Yitzĥak as supported cut into small piecesb is prohibited; and anything that shrivels and dete- by the baraita (Rambam Sefer Zemanim, Hilkhot riorates is permitted. Shabbat 3:9; Shulĥan Arukh, Oraĥ Ĥayyim 253:1).

In any event, it was taught in that baraita that in the case of cooked food background קָתָנֵי מִיהָא: ּתַבְשִׁיל ּשֶׁלֹא ּבִּישֵׁל Some : בָ ּ ָשׂ ר טָ ר ּו ף – that was not completely cooked, if it was cooked unwittingly, it is permit- Meat cut into small pieces ָלּכ צֹוְ רּכֹו, בִּשְׁלָמָא לְרַב נַחְמָן בַּ ר ted. Granted, according to the opinion of Rav Naĥman bar Yitzĥak, this explain that the meat was chopped finely to be יִצְחָ ק לָ א קַשׁ ְיָא: ָ ּכאן – קֹודֶ ם ּגְזֵ ָ רה, is not difficult.Although there is an apparent contradiction, as he prohibits mixed into a soup or a stew. Therefore, the more eating from a pot that was unwittingly forgotten on the stove, and the ba- the meat is cooked, the better it mixes into the ּכָאן – לְאַחַ ר ּגְזֵ ָ רה. אֶ ּלָא רַבָּ ה וְ ַ רב .(raita prohibits it only when it was left intentionally, he could explain the dish (Arukh יֹוסֵף דְּאָמְרִי ּלְהֶיתֵירָא, אִי קֹודֶם following: Here, the baraita, which permits eating it, was taught prior to ּגְזֵ ָ רה – קַשׁ ְ יָא מֵ זִ יד, אִ י לְאַחַ ר ּגְזֵ ָ רה – the decree that was issued lest a person act deceitfully, whereas there, the ְ קַשׁ י ָ א נ ַ ִ מ י שׁ ֹו ֵ ג ג ! ַ קשׁ ְ ָ י א . halakha of Rav Naĥman bar Yitzĥak, was taught after the decree, which prohibited eating food even if it was forgotten unwittingly. However, ac- cording to the opinion of Rabba and Rav Yosef, who said to interpret the phrase permissively, whether he left it on the stove unwittingly or he did so intentionally, it is difficult.If this baraita was taught prior to the decree,n the ruling with regard to when he did so intentionally is difficult,as Rabba and Rav Yosef permit eating the food even in that case. If this baraita was taught after the decree, the ruling with regard to when he did so unwit- tingly is also difficult, as Rabba and Rav Yosef permit eating the food in every case. No answer was found to this objection and the Gemara con- cludes: It is indeed difficult. Perek III . 38a 179 . ׳ג קרפ .חל ףד notes With regard to the matter itself, the Gemara asks:What is the decree that מַ אי ּגְזֵיָ ר ָּ תא? דְּאָמַ ר ַ רב יְהוּדָ ה One who transgressed and left – : Ac- was discussed above in terms of the distinction between before the decree עָבַר וְשִׁהָה Others rule that in that case, before eating the food, one must wait after בַּר שְׁמוּאֵל אָמַר רַבִּי אַבָּא אָמַר cording to this version of the text, the question itself Shabbat the amount of time it takes to cook the food (Rema). If one is the crux of the dispute between Rabbi Meir and and after the decree? The Gemara says: This is the decree that Rav Ye- רַב ּכָהֲנָא אָמַר רַב: ּבַּת ְּחִילָה הָיוּ NOTES placed food, which was not completely cooked, on a stove on Friday Rabbi Yehuda. Since the halakha had not been de- huda bar Shmuel said that Rabbi Abba said that Rav Kahana said that אֹומְ ִ רים הַמְבַ ֵּׁ של בַּ ּשַׁבָּ ת, בְּשׁ ֹוגֵג – This is a case where a person and he forgot and left the pot on the stove, the food may not be eaten : שׁ ָ ַ כ ח ְ קדֵ י ָ רה – One who forgot a pot termined, the Sages raised the issue as a practical Rav said: Initially, they would say: With regard to one who cooks on placed a pot on top of a stove with the intention of removing it before until after Shabbat. If the food was completely cooked before Shab- יֹאכַ ל, בְּמֵ זִ יד – לֹא יֹאכַ ל, וְ הוּא הַ דִּ ין .(question (Ramban nightfall and forgot to do so. When the Gemara speaks of doing so bat, one may eat it on Shabbat, as per the opinion of Rav Naĥman bar Shabbat, if it was unwitting, one may eat it; if it was intentional, one לְ שׁ ֹו כֵ חַ . מִ ׁ ֶּש ַ רבּ ּ ו מַ שׁ ְ הִ י ן ְ בּ מֵ ִ ז י ד intentionally, it is a case where one remembered before nightfall and The ge’onim explained may not eat it. And the same is true with regard to one who forgets the : ְ ּכע ּ ו ְז ָ רדִ י ן – Yitzĥak as supported by the baraita (Rambam Sefer Zemanim, Hilkhot Like crab apples pot atop the stove before Shabbat and it cooks on Shabbat. When the וְ אֹומְ ִ רים ‘שׁ ְכֵחִ ים אָ נוּ׳ – חָ זְ רוּ וְ ָ קנְסוּ nevertheless failed to remove the pot from the stove. In either case, Shabbat 3:9; Shulĥan Arukh, Oraĥ Ĥayyim 253:1). that the eggs turned red like crab apples from being he did not perform an act prohibited even by rabbinic law (Rashi). number of those who leave their pots intentionally and say we forgot to ַ ע ל ַ ה ּ ׁ שֹו ֵ כ חַ . ,cooked so long. However, in the there is an explanation that they shrunk to the size Permissively means: Had Rabbi Ĥiyya bar justify their actions, increased, the Sages then penalized those who : לְ הֶ י ּ ֵ תי ָ רא – Permissively Abba sought to prohibit it, he would have expressed himself unambig- BACKGROUND of crab apples. Rav Ĥama said there that the flavor forgot. Even one who forgets unwittingly may not eat it. of those eggs is especially tasty. Some explain that the meat : בָ ּ ָשׂ ר טָ ר ּו ף – uously. Therefore, apparently, he intended to permit it (Adderet Eliyahu). Meat cut into small pieces In the cited earlier, which deals with one who forgot a pot atop the קַשְׁיָא דְּ רַבִּי מֵאִ יר אַדְּ רַבִּי מֵאִ יר, was chopped finely to be mixed into a soup or a stew. Therefore, the .This phrasing is imprecise :אִ י קֹודֶ ם ּגְזֵ ָ רה – If it was before the decree stove and the food cooked on Shabbat, Rabbi Meir ruled leniently and קַשְׁיָא דְּ רַבִּי יְהוּדָ ה אַדְּ רַבִּי יְהוּדָ ה! Although there is no dispute that the baraita preceded the decree, more the meat is cooked, the better it mixes into the dish (Arukh). background Crab apples – : A crab apple comes from permitted both hot water that was completely heated and cooked food דְּ רַבִּ י מֵאִ יר אַ דְּ רַבִּ י מֵאִ יר לָ א קַשׁ ְ יָא; ע ּ ו ְז ָ רדִ י ן -A crab apple comes from the Crataegus azaro : ע ּ ו ְז ָ רדִ י ן – there is a possibility that perhaps this Sage thought that no such Crab apples decree was issued (Ramban). the Crataegus azarolus, the thorny crab apple plant that was completely cooked, even when it was left on the stove intention- הָ א – לְכַ ְּ תחִ ָ ּילה, הָ א – דִּ יעֲבַ ד. דְּ ַ רבִּ י lus, the thorny crab apple plant from the Rosaceae family. The plant reaches 2–4 meters in height, and at times reaches the height of tall from the Rosaceae family. The plant reaches 2–4 m ally. Rabbi Yehuda ruled stringently and distinguished between different According to this version :עָבַר וְשִׁהָה – ne who transgressed and left cases. However, in the Tosefta cited at the beginning of the chapter, it was יְהוּדָ ה אַ דְּ רַבִּ י יְהוּדָ ה נַמִ י לָ א קַשׁ ְ יָא: ,trees, up to 8 m. It grows wild in mountainous areas. In the spring the in height, and at times reaches the height of tall trees of the text, the question itself is the crux of the dispute between Rabbi up to 8 m. It grows wild in mountainous areas. In the taught that Rabbi Meir and Rabbi Yehuda disagree with regard to the ּכָאן – בִּגְרוּפָה וּקְטוּמָה, ּכָאן – -Meir and Rabbi Yehuda. Since the halakha had not been determined, crab apple plant blossoms with bunches of white flowers. The orange or red-colored fruit of the crab apple tree resembles a small apple, spring the crab apple plant blossoms with bunches opinions of Beit Hillel and Beit Shammai as far as leaving food on the בְּשׁ ֶ אֵ ינָ ּה ְ ּגרוּ ָ פה וּ ְ קטוּמָ ה. the Sages raised the issue as a practical question (Ramban). of white flowers. The orange- or red-colored fruit of with a diameter of 1–1.5 cm, and two or three pits each. Its taste is also stove on Shabbat is concerned. Rabbi Meir says that it is completely pro- The ge’onim explained that the eggs slightly sour like an apple. In Mediterranean countries, like Greece and the crab apple tree resembles a small apple, with a : ְ ּכע ּ ו ְז ָ רדִ י ן – Like crab apples turned red like crab apples from being cooked so long. However, in Italy, crab apples are cultivated. diameter of 1–1.5 cm. There are two or three pits in hibited to leave cooked food on the stove ab initio, even according to Beit the Jerusalem Talmud, the explanation is that they shrunk to the size each. Its taste is also slightly sour like an apple. In Hillel who rule leniently. Rabbi Yehuda said that Beit Hillel ruled leni- of crab apples. Rav Ĥama said there that the flavor of these eggs is Mediterranean countries, like Greece and Italy, crab ently and permitted doing so. There is a contradiction between one especially tasty. apples are cultivated. statement of Rabbi Meir and the other statement of Rabbi Meir, and there is a contradiction between one statement of Rabbi Yehuda and the other statement of Rabbi Yehuda. The Gemara responds: Between one HALAKHA statement of Rabbi Meir and the other statement of Rabbi Meir there is If one unwittingly cooks no contradiction. That which we learned: Rabbi Meir prohibits leaving : הַ מְ בַ ׁ ֵּ של ַבּ ׁ ַּ ש ָבּ ת – One who cooks on Shabbat on Shabbat, both for himself and for others, eating the food is prohib- ited on Shabbat itself, but it may be eaten immediately after Shabbat. cooked food under any circumstances, is speaking ab initio; whereas this, If the food was cooked intentionally, others may eat it after Shabbat; where he permits eating the food even if it was left on the stove intention- however, for the one who cooked the food, it is prohibited forever. ally, is speaking after the fact. Between one statement of Rabbi Yehuda The halakha was decided on the basis of explicit cases from other and the other statement of Rabbi Yehuda there is also no contradiction. sources (Rambam Sefer Zemanim, Hilkhot Shabbat 3:4; 6:23; Shulĥan There, where he permitted leaving the food on the stove, it is referring to Arukh, Oraĥ Ĥayyim 318:1). the case of a stove that was swept and covered with ashes, whereas here, If a pot of food was where he prohibited doing so, is referring to the case of a stove that is not : שׁ ָ ַ כ ח ְ קדֵ י ָ רה – One who forgot a pot on Shabbat intentionally left on a stove on Shabbat, the individual who left it there missing caption Crab apples swept and covered with ashes. is prohibited from eating the food until after Shabbat (Magen Avraham). A dilemma was raised before the Sages: One who transgressed and leftn אִ יבַּעֲיָא לְהוּ: עָבַ ר וְשִׁהָ ה מַ אי, מִ י his pot on the fire on Shabbat, what is his legal status? Did the Sages ְ קנַסוּהוּ ַרבָּ נַן אֹו לָ א? ָּ תא שׁ ְמַ ע, דְּ אָ מַ ר penalize him and prohibit him from eating the food, or did they not שְׁמוּאֵל בַּר נָתָן אָמַר רַבִּי חֲנִינָא: penalize him? Come and hear a resolution to this dilemma from that which Shmuel bar Natan said that Rabbi Ĥanina said: When Rabbi ּכְשׁ ֶהָ לַךְ ַ ר יבִּ יֹוסֵ י לְצִ י ּפֹוִ רי מָ צָ א חַ ִּ מין Yosei went to the city of Tzippori, he found hot water that was left on שֶׁ ּנִשְׁ ַּ תהוּ עַל גַּבֵּ י ִ ּכיָ רה – וְלֹא אָסַ ר the stove, and he did not prohibit them from drinking it. He found eggs לָהֶ ן, בֵּ יצִים מְ ָּצוּמקֹות שֶׁ ּנִשְׁ ַּ תהוּ עַל shriveled from overcooking that were left on the stove on Shabbat and גַּבֵּי ִ ּכיָ רה – וְאָסַ ר לָהֶ ן. מַ אי לָאו – he prohibited them from eating them. Is this not referring to permitting לְ אֹותֹו שׁ ַבָּ ת? לֹא, לַ ׁ ּשַבָּ ת הַבָּאָ ה. and prohibiting their consumption for that same Shabbat? If so, appar- ently he prohibits eating cooked food that was intentionally left on the stove on Shabbat. The Gemara immediately rejects this assumption: No. Rather, he prohibited them from doing so ab initio the following Shabbat, but he did not prohibit them from eating the eggs on that same Shabbat.

The Gemara is surprised:From this statement it can be inferred that eggs מִ ּכְלָ ל דְּבֵ יצִ ים מְ ָּצוּמקֹות מִ צְטַ ְּמקֹות shriveled from overcooking shrivel and improve when left on the fire for וְ יָ ֶ פה לָהֶ ן נִינְהוּ?! אִ ין, דְּאָמַ ר ַ רב חָמָ א a long time, and that is the reason that Rabbi Yosei made a distinction בַּ ר חֲ נִינָא: ּפַעַ ם אַחַ ת נִתְאָ רַחְ ִּ תי אֲ נִי between hot water, which he permitted leaving on the stove, and eggs, -which he prohibited leaving on the stove. The Gemara replies: Yes, over וְרַבִּי לְמָ קֹום אֶחָד, וְהֵבִיאוּ לְפָנֵינוּ cooking improves the eggs. As Rav Ĥama bar Ĥanina said: One time בֵּ יצִ ים מְ ָּצוּמקֹות ְ ּכעוּזְ רָדִ ין, וְאָכַלְ נוּ Rabbi Yehuda HaNasi and I were guests in the same place, and they מֵ הֶ ן הַ ְ ר ֵבּ ה . brought before us overcooked eggs that shriveled to the size of crab apples [uzradin]nb and we ate many of them. Apparently, extended cooking improves eggs. Therefore, when they are left on the fire on Shab- bat there is room for concern lest one stoke the coals in order to shrivel them more.

We learned in the mishna: Beit Hillel say that one may even return a pot “בֵּ ית הִ ֵ לּל אֹומְ ִ רים: אַ ף מַחֲ זִיִ רין״. taken off the stove to the stove on Shabbat. Rav said: According אָמַ ר ַ רב שׁ ֵשׁ ֶ ת: לְדִבְ ֵ יר הָ אֹומֵ ר to the one who says ׳ג קרפ .חל ףד . Perek III . 38a 180 Perek III Daf 38 Amud b

notes -that one may even return it, doing so is permittedeven on Shab מַחֲ זִ יִ רין – אֲ ִ פ ּילוּ בַּ ׁ ּשַבָּ ת. וְאַ ף ַ ר יבִּ אֹושׁ ַעְ יָא מַחֲ זִיִ רין אֲ ִ פילוּ – batnh and not only on Shabbat eve. And Rav Oshaya also holds: One may return it even on Shabbat -According to the conclusion in the Jerusalem Tal : סָבַ ר: אַ ף מַחֲ זִ יִ רין – אֲ ִ פילוּ בַּ ׁ ּשַבָּ ת; דְּ אָ מַ ר ַ רבִּ י ַבּ ׁ ַּ ש ָבּ ת :One may even return it even on Shabbat. As Rav Oshaya said mud, it is permitted for one who removed a pot from אֹושׁ ַעְיָא: ּפ םַעַ תאַחַ הָ יִינוּעֹומְדִ ים לְעֵ ילָ א Once we were standing on Shabbat before Rabbi Ĥiyya the a stove on Shabbat to replace it. The discussion here is l מֵ ר יַבִּ חִּיָיא רַבָּ ה, וְהֶעֱלֵ נוּלֹו קוּמְ ְ קמֹוס שֶׁ ל Great and we passed up to him a kettle [kumkemos] of hot limited to the question whether or not one who removed : לח water from the bottom floor [deyota]L to the top floor, and we a pot before Shabbat is considered to have initiated an חַ ִּ מין מִ דְּ יֹוטָ א הַ ּתַחְ ּת ֹונָהלִדְ איֹוטָ הָעֶלְ יֹונָה, ?poured him a cup and returned the kettle to its place on top act of cooking on Shabbat if he returns it after nightfall וּמָ זַגְ נוּלֹו אֶ ת הַ ּכֹוס וְהֶחֱ זַ ְ רנוּהוּ לִמְ קֹומֹו, וְ לֹא of the stove, and he did not say anything to us. Apparently, he (See the Ran.) Based on this and similar cases, some com- mentaries explain that when Rav Sheshet said: Even on אָמַ ר לָ נוּ דָּבָ ר. is of the opinion that even on Shabbat it is permitted to return Shabbat, he meant even after nightfall and not only on a pot to the stove. Friday before Shabbat (Tosafot; Ramban; Rosh).

The Gemara chose :לְ גַ ְ רמֵ ּיה הוּא דַּ עֲבַ ד – Rabbi said that Rabbi Abba said that Rabbi Tadai said: He did on his own אָמַ ר רַבִּי זְִ ריָ קא אָמַ ר רַבִּי אַבָּ א אָמַ ר רַבִּי They only taught that it is permitted to return vessels with the to employ this phrase even though the person did not .perform an action to which this phrase would apply ּתַדַּ אי: לֹא שָׁנוּ אֶ ָא ּל ןשֶׁעֹודָ בְּיָדֹו, אֲבָל food inside them when they are still in his hand;h however, if Nonetheless, it is used as a colloquial expression to imply הִ ּנִיחָ ן עַ ל גַּבֵּ י ַקְר ַ קע – אָ סוּר. אָמַ ר ַ רבִּ י אַמִ י: he already placed them on the ground, he obviously regretted that Rabbi Tadai’s statement is not meant to teach practi- רַבִּי תַדַּ אי דַּעֲבַד – לְגַרְמֵיה הוּא דַּעֲבַד, .(placing them on the fire andit is prohibited to replace them on cal halakha. He merely cited a stringent custom (Rashash ּ ּ the stove. Rabbi Ami said: That which Rabbi Tadai did and אֶ ּלָא הָכִי אָמַ ר רַבִּי חִּיָיא אָמַ ר רַבִּי יֹוחָנָן: n said, he did on his own, and not in accordance with the ac- language אֲ ִ פ ּילוּ הִ ּנִיחָ ּה עַ ל גַּבֵּ י ַקְר ַ קע – ָּמוּתר. Kumkemos comes from the : ק ּ ו מְ מ קְ ֹו ס – [cepted halakha. Rather, Rabbi Ĥiyya said that Rabbi Yoĥanan Kettle [kumkemos said as follows: Even if one placed the pot on the ground, it Latin cucuma or cucumis, and it is reasonable to assume is permitted to return it to the stove. that it was adopted from the Greek word κουκκούμιον, koukkoumion, which means a kettle or a vessel for water.

-From the Greek word δίαιτα, di :דְּ יֹוטָ א – [The Gemara remarks that Rav and Rav Shmuel bar Ye- Floor [deyota ּפְלִ יגִי בָּ ּה ַ רב דִּ ימִ י וְ ַ רב שְׁ מוּאֵ ל בַּ ר יְהוּדָ ה, .huda disagreed about this matter, and both stated their opin- aita, which means a room, or a dwelling וְתַ רְוַיְיהוּ מִ ּשְׁמֵ ּיה דְּ רַבִּי אֶלְעָזָר אָמְ ִ רי. חַ ד ion in the name of Rabbi Elazar. One said that when they are אָמַ : ר ןעֹודָ בְּיָדֹו – ָּמוּתר, עַל גַּבֵּי ַקְרַ קע – still in his hand, it is permitted to return them to the stove; when they were already placed on the ground, it is prohibited אָ סוּר. וְחַ ד אָמַ ר: הִ ּנִיחָ ן עַל גַּבֵּי ַקְרַ קע – to do so. And one said that even if one placed them on the נַמִ י ָּמוּתר. אָמַ ר חִ זְ ִ קּיָה מִ ׁ ּשְמֵ ּיה דְּאַבַּ יֵי: הָ א ground, it is also permitted to return it to the stove. Ĥizkiya דְּאָמְ ַ ר ְ ּת ןעֹודָ בְּ יָדֹו ָּמוּתר – לֹא אֲמַ ַ רן אֶ ָ ּלא said in the name of : That which you said, that when it שׁ ֶדַּ עְ ּתֹו לְהַחֲ זִיר, אֲבָ ל אֵ ין דַּ עְ ּתֹו לְהַחֲ זִיר – is still in his hand, it is permitted to return it to the stove; we אָ סוּר. מִ ּכְלָל דְּעַל גַּבֵּי ַקְרַ קע, אַ ף עַל ּפִי only said that halakha when his original intention was to re- שׁ ֶדַּעְ ּתֹו לְהַחֲ זִיר – אָ סוּר. turn it to the stove. However, when it was not his original in- tention to return it, and he reconsidered and decided to return it, it is prohibited to return it. This proves by inference that if one placed it on the ground, even if his intention was to return it, it is prohibited.

Some say a different version of whatĤizkiya said in the name אִ ָ ּיכא דְּאָמְ ִ רי, אָמַ ר חִ זְ ִ קּיָה מִ ׁ ּשְמֵ ּיה דְּאַבַּ יֵי: of Abaye: That which you said, if one placed it on the ground הָא דְּאָמְ ַ רְּ ת עַל גַּבֵּי ַקְרַ קע אָסוּר – לֹא it is prohibited; we only said that halakha when it was not his אֲמַ ַ רן אֶ ָ ּלא שׁ ֶאֵ ין דַּ עְ ּתֹו לְהַחֲ זִ יר, אֲבָ ל דַּ עְ ּתֹו original intention to return it. However, if his original inten- ,tion was to return it, it is permitted.With regard to this matter לְהַחֲזִיר – ָּמוּתר. מִ ּכ ְלָלשֶׁבְּ ןעֹודָ בְּיָדֹו, אַ ף Rabbi Yirmeya raised a dilemma: In a case where he neither עַל ּפִי שֶׁאֵ ין דַּעְ ּתֹו לְהַחֲזִיר – ָּמוּתר. בָּעֵי placed them on the floor nor held them in his hand, but hehung רַבִּי יִרְמְיָה: ּתְלָאָ ן בְּמַ ֵ ּקל מַ הוּ? הִ ּנִיחָ ן עַל them on a stick, what is the ruling? In a case where he placed גַּבֵּ י מִ ָּ טה מַ הוּ? בָּעֵי ַ רב אַשִׁ י: ּפ ִּינָן מִ ֵּ מיחַ ם it on top of a bed, what is the ruling? Similarly, raised לְ מֵ י חַ ם מַ ה ּו ? ּ ֵ תי ק ּו . a dilemma: If one transferred them from one urn to another urn what is the ruling? The Gemara said: These dilemmasstand unresolved.

halakha ,In dilemmas are resolved stringently, in accordance with the Rosh :מַחֲ זִיִ רין אֲ ִ פילוּ בַּ ׁ ּשַבָּ ת – One may return it even on Shabbat a situation where it is permitted to replace a pot to a stove on it is prohibited to return the pot in each of the following cases: Friday night, e.g., a stove in which the coals are swept or covered If one put it down onto a bed; if one transferred the water from or a kupaĥ that was lit with straw or rakings, it is permitted to one kettle to another; or if one did not intend to return it from replace the pot even on Shabbat day, as per the opinion of Rav the outset. In the Beit Yosef, where, according to the Rambam, the Sheshet (Shulĥan Arukh, Oraĥ Ĥayyim 253:2). ruling in cases of unresolved dilemmas is lenient, it is permitted If one placed a pot that was to replace the pot on the stove in all of those cases (Rambam : ןעֹודָ בְּ יָדֹו – They are still in his hand on the fire onto the floor, it is prohibited to replace it on the stove. Sefer Zemanim, Hilkhot Shabbat 3:10; Shulĥan Arukh, Oraĥ Ĥayyim According to the Rema, who is of the opinion that unresolved 253:2; see the Vilna Gaon).

Perek III . 38b 181 . ׳ג קרפ :חל ףד halakha Thehalakhot that were stated with regard to a stove מתני׳ ַּ ת ּנוּ ר שׁ ֶ הִ סִּ יקוּ הוּ בַּ ּקַשׁ וּבַ ְ ּגבָ בָ א Oven – : It is prohibited to leave food atop were specific to a stove’s unique structure and the ַּ ת ּנוּ ר MISHNA לֹא ֵּ יִתן בֵּין מִ ּתֹוכֹו בֵּין מֵעַל ּגַבָּיו. ּכוּ ּפָח an oven when the oven is very hot, even if it manner in which it retains heat. However, with regard to other baking שֶׁהִסִּיקוּהוּ בַּ ּקַשׁ ּוּבַגְבָבָא – הֲרֵי זֶה was lit with straw and rakings. Nowadays, ovens are large and spacious. Therefore, it is permit- apparatuses, i.e., an oven or a kupaĥ, there are different rules. The mishna delineates: An ovenh that they lit even with straw or rakings, one may ּכַּכִירַיִים, ֶּבַּגפֶת וּבָעֵצִים – הֲרֵי הוּא ,ted to leave a pot on an oven (Rema). However neither place a pot inside it nor atop it on Shabbat. Whereas a kupaĥhb ַ ּכ ַּ ת ּנוּ ר. placing a pot of food up against a hot oven is prohibited because the halakha is in accordance that was lit with straw or rakings, its legal status is like that of a stove, with the opinion of Abaye. This halakha applies and one is permitted to place a pot atop it on Shabbat. If it were lit with specifically to an oven that is so hot that one’s hand spontaneously recoils from it. When it is pomace or with wood, its legal status is like that of an oven and it is not that hot, it is permitted (Rambam Sefer Ze- prohibited to place a pot atop it on Shabbat. manim, Hilkhot Shabbat 3:5; Shulĥan Arukh, Oraĥ Ĥayyim 253:2). With regard to that which we learned in the mish- גמ׳ ַּ ‘תּנוּר שֶׁהִסִּ יקוּהוּ׳ סָבַ ר ַבר יֹוסֵ ף It is permitted to leave a pot of : ּכוּ ָּ פח – Kupaĥ na that an oven that they lit even with straw or Gemara לְמֵ ימַ ר: ּ‘תֹוכֹו׳ – ּתֹוכֹו מַ ּמָשׁ , ‘עַ ל ּגַבָּ יו׳ – food on or inside a kupaĥ that was lit with straw or with rakings on Shabbat, and the same goes rakings, one may neither place a pot atop it nor inside it, Rav Yosef ּ thought to say that when the mishna says inside it, it means actually עַ ל גַבָּ יו מַ ּמ ,ָשׁ לאֲבָ לִסְ מֹוךְ – שׁ ַ ִּ פיר דָּמֵ י. ,for placing a pot against it. If it was lit with wood inside it; and when it says atop it, it means actually atop it. However, to אֵ יתִ ּיבֵיה אַבַּיֵי: ּכוּ ּפָח שֶׁהִסִּ יקוּהוּ בַּ ּקַשׁ -it is prohibited, as per our mishna (Rambam Se lean a pot against an oven, it may well be done. Abaye raised an objection ּוּבַגְבָבָא – הֲרֵי הוּא ּכַּכִירַיִים, ֶּבַּגפֶת ,fer Zemanim, Hilkhot Shabbat 3:7; Shulĥan Arukh Oraĥ Ĥayyim 253:2). to Rav Yosef from that which we learned in our mishna: A kupaĥ that was וּבָעֵצִים – הֲ ֵ רי הוּא ַ ּכ ַּ תּנוּר, וְאָ סוּר. הָ א lit with straw or rakings, its legal status is like that of a stove. If it were ַ ּכ ִ ּכיָ רה שׁ ָ ֵ רי! בְּמַ אי עָסְ ִ קינַן? אִ ילֵ ימָ א ִ ּכי ָ רה – Stove and a kupaĥ that were divided A ritually impure stove that was lit with pomace or with wood, its legal status is like that of an oven, and :וְ ּכוּ ָּ פח שׁ ֶ נֶחְ לְ קוּ עַל ּגַבָּיו, וּבְמַאי? אִילֵימָא ּכְשֶׁאֵינֹו separated lengthwise becomes ritually pure. If it is prohibited. By inference: If it were like a stove, it would be permit- ted. With what circumstances are we dealing? If you say that he placed ָּגרוּף וְ ָ קטוּם, אֶ ָ ּלא ִ ּכיָ רה ִ ּכי אֵ ּינָה ְּגרוּפָה it was separated widthwise, it remains ritually וּ ְ קטוּמָ ה עַל ּגַבָּיו מִ י שָׁ ֵ רי?! אֶ ּלָא לָאו – -impure. A kupaĥ that was split either way be comes pure, as per the mishna in tractate Kelim the pot atop the kupaĥ, and in what case? If you say it is referring to a case where it is not swept and covered with ashes; a stove that is not לִסְ מֹוךְ , וְ קָתָ נֵי: הֲ ֵ רי הוּא ַ ּכ ַּ ת ּנוּר, וַאֲסִ יר? .(Rambam Sefer Tahara, Hilkhot Kelim 16:13) swept and covered with ashes, is it permitted even to place a pot atop background it on Shabbat? Rather, isn’t it referring to a case where one seeks to lean ?A kupaĥ was a half stove. It was a pot against a kupaĥ, and it taught: It is like an oven, and prohibited : ּכוּ ָּ פח – Kupaĥ a ceramic vessel in which one would light a fire; Rav Adda bar Ahava said: Here we are dealing with the cases of a kupaĥ אָמַ ר ַ רב אַדָּ א בַּ ר אַהֲבָ ה: הָכָא בְּ כוּ ּפָח .on top of it there was space for a single pot that is swept and covered with ashes and an oven that is swept and ָ ּגרוּ ף וְ ָ קטוּ ם, וְתַ ּנוּ ר ְ ּגרוּ ָ פה וּ ְ קטוּמָ ה עָ סְ ִ קינַ ן. covered with ashes, and the mishna is to be understood as follows: It is הֲ ֵ רי הוּא ּכַּ ַתּנוּר – דְּאַ ף עַל ּגַב דְּגָרוּף like an oven in the sense that, although it is swept and covered with ashes, it is prohibited to place a pot atop it; as, if its legal status were like וְ ָ קטוּם, עַ ל ּגַבָּ יו אָ סוּר. דְּאִ י ַ ּכ ִ ּכיָ רה – ִ ּכי that of a stove, when it is swept and covered it may well be done. The ְּגרוּ ָ פה וּ ְ קטוּמָה, שׁ ַ ִּ פיר דָּמֵ י. ַּ תנְיָא ּכְוָ ותֵ ּיה Gemara comments that there is a baraita that taught in accordance with דְּאַ בַּ יֵי: ַּ ת ּנוּר שׁ ֶהִסִּ יקוּהוּ בַּ ּקַשׁ וּבַ ּגְבָבָ א – ,the opinion of Abaye: An oven that one lit with straw and with rakings אֵ ין סֹומְכִ ין לֹו, וְאֵ ין צָ ִ ר יךְ לֹומַ ר עַ ל ּגַבָּ יו, one may not lean a pot against it, and needless to say one may not place וְאֵ ין צָ ִ ר יךְ לֹומַ ר לְ תֹוכֹו, וְאֵ ין צָ ִ ר יךְ לֹומַ ר a pot atop it, and needless to say one may not place a pot inside it, and, בַּ ֶ ּג ֶ פת וּבָ עֵ צִ ים. ּכוּ ָּ פח שׁ ֶ הִ סִּ יקוּ הוּ בַּ ּקַשׁ needless to say if it was lit with pomace or with wood it is prohibited. While with regard to a kupaĥ that was lit with straw or with rakings, one וּבַ ּג אְבָבָ – סֹומְכִ ין לֹו, וְאֵ ין נֹותְ נִין עַ ל ּגַבָּ יו. may lean a pot against it, but he may not place a pot atop it. If it was lit בַּ ֶּג ֶת פוּבָעֵצִ ים – אֵ ין סֹומְכִ ין לֹו. with pomace or with wood, one may not lean a pot against it.

-Rav Aha, son of , said to Rav Ashi: This kupaĥ, what are its cir אֲמַר ּלֵיה רַב אַחָא בְּר ֵּיה דְּ רָבָא לְרַב cumstances? If it is considered like a stove, even if it was lit with pomace אַשִׁ י: הַ אי ּכוּ ּפָח הֵ יכִי דָּמֵ י? אִ י ּכ ִ ַּכיָ רה or with wood, it should also be permitted.And if it is considered like an דָּ מֵ י – אֲ ִ פ ּילוּ בַּ ֶּג ֶ פת וּבָעֵצִ ים נַמִ י, אִ י ַ ּכ ַּ ת ּנוּר Kupaĥ oven, even with straw or with rakings, it should also not be permitted. -Rav Ashi said to him: From a halakhic perspective, a kupaĥ has interme דָּ מֵ י – אֲ ִ פ ּילוּ בַּ ּקַשׁ וּבַ ּגְבָבָ א נַמִ י לָ א! אֲמַ ר diate status. Its heat is greater than that of a stove; however its heat is לֵ ּיה: נָ ֵ פישׁ הַבְלֵ ּיה מִ דְּ כִ יָ רה, וְ זוּטָ ר הַבְלֵ ּיה .less than that of an oven מִ ְ ּ ד תַ ּנ ּ ו א ד

The Gemara asks:What are the circumstances of a kupaĥ? What are the הֵ יכִי דָּמֵ י ּכוּ ּפָח, הֵ יכִי דָּמֵ י ִ ּכיָ רה? אָמַ ר ?circumstances of a stove in terms of the configuration of the vessels ַ ר יבִּ יֹוסֵ י בַּ ר חֲ נִינָא: ּכוּ ָּ פח – מְ קֹום שׁ ְ ִ פיתַ ת Rabbi Yosei bar Ĥanina said: A kupaĥ is a small vessel that is similar to קְדֵ ָ רה אַחַ ת, ִ ּכיָ רה מְ קֹום שְׁ פִיתַ ת שְׁ ֵּ תי a stove; however, it only has one hole with enough space to place a single .pot. A stove is like a double kupaĥ with enough space to place two pots קְדֵ רֹות. אֲמַ ר אַבַּ יֵי, וְאִיתֵ ימָ א רַבִּ י יִרְמְ יָה: Abaye said, and some say that Rabbi Yirmeya said: We also learned this אַ ף אֲנַן נַמִי ּתָנֵינָא: ּכִירָה שֶׁ ּנֶחְלְקָה – matter in a mishna dealing with the laws of ritual purity and impurity:An לְ אֹוְ ר ָ ּכ ּ הטְ הֹוָ רה, לְ רָחְבָּ ּה – טְמֵאָ ה. ּכוּ ָּ פח impure stove that was divided lengthwise is pure because it can no בֵּ ין לְ אֹוְ ר ּכֹו בֵּ ין לְ רֹוחְבּ ֹו – טָ הֹור. longer be considered a vessel. It is a broken vessel, and a broken vessel cannot become ritually impure. However, if the stove was divided width- wise, between the spaces for the pots, then it remains impure because it became two small stoves. However, a kupaĥ, whether it was divided lengthwise or whether it was divided widthwise, is pure because it can no longer be used as there is no way to put even a single pot on it. That is the difference between akupaĥ and a stove.h ׳ג קרפ :חל ףד . Perek III . 38b 182 In addition to the halakhot halakha Cooking with derivatives of fire – : Just as it is prohibited to מתני׳ אֵ ין נֹותְנִין בֵּ יצָה בְּצַד of these cases (see the Vilna Gaon; Rambam Sefer Zemanim, Hilkhot שׁ בִּ י ו ּ ל ב ּ ת ְ ֹו ל ד ְ ֹו ת ַ ה ֵ א שׁ that deal with cooking on the ,The origin of this word is the Greek word diyaita :דְּ יֹוטָ א – [MISHNA cook with fire on Shabbat, so too, it is prohibited to cook with an object heated by Floor [deyota ַ ה ּ ֵ מי ַ ח ם ִ ּ ב שׁ ְ ִ ב י ל שׁ ֶ ּ ִ ת ְ ת ַ ּג ְ ל ֵ ּגל fire on Shabbat, several related halakhot are dis- Shabbat 3:10; Shulĥan Arukh, Oraĥ Ĥayyim 253:2). which means, among other things, an apartment or a series of rooms. fire. Therefore, one may not place an egg next to a kettle that was heated by fire, and NOTES וְ לֹא יַ ְפקִיעֶ ּנָה בַּסּ וּדָ ִ רין, וְ רַבִּ י ,Leaving food on top of an oven when the oven is very Pipe [silon] – : The origin of this word is the Greek word silon : ַּ ת ּנוּ ר – cussed. The mishna says: One may not place a raw one may not wrap an egg in a cloth that was heated by fire. One who did so unwit- One may return it even on Shabbat – : Accord- An oven סִ י ּל ֹו ן מַחֲ זִיִ רין – אֲ ִ פילוּ בַּ ׁ ּשַבָּ ת h .egg next to an urn full of hot water so that it will tingly is liable to bring a sin-offering (Rambam Sefer Zemanim, Hilkhot Shabbat 9:2; ing to the Jerusalem Talmud, one who removed a pot from a stove hot is prohibited, even if it was lit with straw and rakings. Nowadays, ov- which means a pipe or channel יֹוסֵ י מַ ִּ תיר. וְלֹא יַטְמִ ָהּינֶנ בַּ חֹול roast slightly. And one may not even wrap it in Shulĥan Arukh, Oraĥ Ĥayyim 318:3). on Shabbat is certainly permitted to return it. The discussion here is ens are large and spacious; therefore, one is permitted to leave a pot on ּ ו בַ אֲ בַ ק דְּ ָ רכִ ים בִּ שְׁ בִ יל שֶׁ ּ ִ ת ָ ּצלֶ ה . an oven (Rema). However, placing a pot of food up against a hot oven cloths, i.e., one may not heat the egg inside cloths Derivatives of the sun – : The Sages issued a decree prohibiting cooking limited to the case of one who removes the pot before Shabbat and is prohibited, because the halakha is according to Abaye. This halakha ּת ֹו ד לְ ֹו ת חַ ּ ָ מה that were heated in the sun. And Rabbi Yosei per- even with an item that was heated by the sun. For example, cooking food in sand or wants to return it after nightfall. Is this tantamount to initiating cook- BACKGROUND applies specifically to an oven that is so hot that one’s hand spontane- road dust that was heated by the sun or in the hot springs of Tiberias is prohibited lest ing on Shabbat? (See the Ran.) Based on this and similar cases, some Kupaĥ – : A kupaĥ was a half stove, that is, a ceramic vessel in ּכוּ ָּ פח mits doing so in that case. And, similarly, one may ously recoils from it; when it is not that hot, it is permitted (Rambam one come to cook with derivatives of fire (Rambam Sefer Zemanim, Hilkhot Shabbat commentaries explain that when Rav Sheshet said: Even on Shabbat, which one would light a fire, and on top of which there was space not insulate it in sand or in road dust that was he meant even after nightfall, and not only on Friday before Shabbat Sefer Zemanim, Hilkhot Shabbat 3:5; Shulĥan Arukh, Oraĥ Ĥayyim 253:2). h 9:3; Shulĥan Arukh, Oraĥ Ĥayyim 318:3). for a single pot. heated in the sun so that it will roast. Although (Tosafot; Ramban; Rosh). One is permitted to leave a pot of food on or inside of :כוּ ָ פח – Kupaĥ ּ ּ And they ran a cold-water pipe, etc. – : It is prohibited to run a kupaĥ that was lit with straw or with rakings on Shabbat, and the וְהֵבִ יאוּ סִ ּילֹון ֶ לשׁ צֹונֵן וכו׳ there is no actual cooking with fire here, it is similar The Gemara chose to employ :לְגַ רְמֵ ּיה הוּא דַּ עֲבַ ד – a cold water pipe through hot water, even on Friday before Shabbat, in order to heat He did on his own to cooking and the Sages issued a decree to prohibit same goes for placing a pot against it. If it was lit with wood, it is pro- the water on Shabbat. If one did so, the water is prohibited for both drinking and this phrase even though the person did not perform an action to doing so. hibited, as per our mishna (Rambam Sefer Zemanim, Hilkhot Shabbat washing. On a Festival, one may not wash with it, but he may drink it (Rambam Sefer which this phrase would apply. Nonetheless, it is used as a colloquial 3:7; Shulĥan Arukh, Oraĥ Ĥayyim 253:2). Zemanim, Hilkhot Shabbat 22:3; Shulĥan Arukh, Oraĥ Ĥayyim 326:3). expression to imply that Rabbi Tadai’s statement is not meant to teach The mishna relates a story about the people of the practical halakha. He merely cited a stringent custom (Rashash). A stove and a kupaĥ that were divided – : A ritually מַעֲשֶׂה שֶׁעָשׂוּ אַנְשֵׁי טִבֶּרְיָא ִ ּכי ָ רה וְ ּכוּ ָּ פח שׁ ֶ נֶחְ לְ קוּ b city of Tiberias, and they ran a cold-water pipe impure stove that was separated lengthwise becomes ritually pure. If That is to say, if the heated water passed : אִ ם ַבּ ׁ ַּ ש ָבּ ת – background If on Shabbat וְהֵבִיאוּ ֹּוןסִיל שֶׁל צֹונֵן לְתֹוךְ [silon]hl through a canal of hot water from the Ti- it was separated width-wise, it remains ritually impure. A kupaĥ that .(through on Shabbat (Rashi ּאַמָה שֶׁל ּחַמִין, אָמְרוּ לָהֶם For many years, the people was split either way becomes pure, as per the mishna in tractate Kelim :סִ ּילֹון אַ נְשׁ ֵ י טִבֶּ ְ ריָא – berias hot springs. They thought that by doing so, The pipe of the people of Tiberias .(Rambam Sefer Tahara, Hilkhot Kelim 16:13) ּג ִּלְגֵל – of Tiberias drew their water from springs adjacent to their city and not from the Sea One who slightly roasted an egg in a cloth, what is the ruling חֲכָמִים: אִם ּבַּשַׁבָּת – ּכ ְּחַמִין they could heat the cold potable water on Shabbat. of Galilee. However, the water from the Tiberias hot springs is not potable. Therefore, Rav Yosef’s dilemma is: Is it a Torah prohibition or is it merely : מַ א י שׁ ֶ הוּחַ ּמוּ בַּ ׁ ַּ שבָּ ת, וַ אֲ סוּ ִ רין Just as it is : שׁ בִּ י ו ּ ל ב ּ ת ְ ֹו ל ד ְ ֹו ת ַ ה ֵ א שׁ – The said to them: If the water passed the people of Tiberias tried to use the hot springs to heat potable water, transported prohibited by rabbinic decree to cook with an item heated by fire, Cooking with derivatives of fire n through on Shabbat, its legal status is like that of by means of aqueducts, by running a pipe through the hot springs. not with fire itself? (Ritva) Apparently, this dilemma can be resolved prohibited to cook with fire on Shabbat, so too, it is prohibited to בִּרְחִיצָה וּבִשְׁתִּיָה.אִם בְּיֹום hot water that was heated on Shabbat, and the by what is stated in the mishna. Since the Sages issued a decree pro- cook with an object heated by fire. Therefore, one may not place an טֹוב – ּכְחַ ִּ מין שׁ ֶ הוּחַ ּמ וּבְּ יֹום egg next to a kettle that was heated by fire, and one may not wrap an ,water is prohibited both for bathing and for drink- language hibiting derivatives of the sun due to derivatives of fire, apparently טֹוב, וַאֲ סוּ ִ רין בִּ רְחִ יצָ ה ָּוּמוּתִ רין ing. And if the water passed through on a Festival, derivatives of fire must be prohibited as well. However, it is possible egg in a cloth that was heated by fire. One who did so is liable to bring From the Greek σωλήν, solen, which means a pipe or channel. a sin-offering (Rambam Sefer Zemanim, Hilkhot Shabbat 9:2; Shulĥan : סִ י ּל ֹו ן – [Pipe [silon שׁ בִּ ְ ת ִ ָ ּי ה . then it is prohibited for bathing but permitted for that the derivatives of the sun were prohibited due to their similarity to actual fire, and the halakhot of the derivatives of fire are not much Arukh, Oraĥ Ĥayyim 318:3). drinking. On Festivals, one is even permitted to boil notes more stringent than the halakhot of the derivatives of the sun (Tziyyun -The Sages issued a decree pro : ּת ֹו ד לְ ֹו ת חַ ּ ָ מה – water on actual fire for the purposes of eating and Derivatives of the sun That is to say, if the heated water passed through on LeNefesh Ĥayyah). hibiting cooking even with an item that was heated by the sun. For : אִ ם ַבּ ׁ ַּ ש ָבּ ת – If on Shabbat drinking. Shabbat (Rashi). example, cooking food in sand or road dust that was heated by the Rav Yosef’s dilemma sun, or in the hot springs of Tiberias, is prohibited because one might :ּג ִּלְגֵל מַאי – One who slightly roasted an egg, what is the ruling A dilemma was raised be- is: Is it a Torah prohibition or is it merely prohibited by rabbinic decree to cook with HALAKHA come to cook with derivatives of fire (RambamSefer Zemanim, Hilkhot .(Shabbat 3:3; Shulĥan Arukh, Oraĥ Ĥayyim 253:2 גמ׳ אִ יבַּעֲ יָא לְ הוּ: ּגִלְ ֵ ּגל מַ אי? In a case :מַחֲ זִיִ רין – אֲ ִ פילוּ בַּ ׁ ּשַבָּ ת – Gemara fore the Sages: One who an item heated by fire but not with fire itself (Ritva)? Apparently, this dilemma can One may return even on Shabbat ,.be resolved by that which is stated in the mishna. Since the Sages issued a decree where, on Friday night, one is permitted to return a pot to a stove, i.e אֲמַר ַבר יֹוסֵף: ּג ֵלִּלְג – חַּיָיב It is :וְהֵבִ יאוּ סִ ּילֹון ֶ לשׁ צֹונֵן וכו׳ – .And they ran a cold-water pipe etc violated the halakha in the mishna and slightly when the coals are swept or covered, or to a kupaĥ that was lit with n prohibiting derivatives of the sun due to derivatives of fire, apparently derivatives of prohibited to run a cold water pipe through hot water, even on Friday חַ ָּ טאת. אֲמַ ר מָ ר בְּ ֵ ר ּיה דְּ רָבִ ינָא: roasted an egg next to an urn, what is the ruling? fire must be prohibited by Torah law as well. However, it is possible that the derivatives straw or rakings, one may return the pot even on Shabbat day, as per -Rav Yosef said: One who slightly cooked an egg is before Shabbat, in order to heat it up on Shabbat. If one did so, the wa אַ ף אֲ נַ ן נַ מִ י ּ ָ תנֵ י נָ א : of the sun were prohibited due to their similarity to actual fire, and the halakhot of the opinion of Rav Sheshet (Shulĥan Arukh, Oraĥ Ĥayyim 253:2). ter is prohibited for both drinking and washing. On a Festival, one may Kupaĥ liable to bring a sin-offering, as he performed the the derivatives of fire are no more stringent than the halakhot of the derivatives of ,If one placed a pot that was on the not wash with it, but drinking it is permitted (Rambam Sefer Zemanim : ןעֹודָ בְּ יָדֹו – They are still in his hand ,For many years :סִ ּילֹון אַ נְשׁ ֵ י טִבֶּ ְ ריָ א – act of cooking on Shabbat, which is prohibited by the sun (Tziyyun LeNefesh Ĥayyah). The pipe of the people of Tiberias fire, onto the floor, returning it to the stove is prohibited. According to Hilkhot Shabbat 22:3; Shulĥan Arukh, Oraĥ Ĥayyim 326:3). the people of Tiberias drew their water from springs adjacent to their Torah law. Mar, son of Ravina, said: We also the Rema, who is of the opinion that unresolved dilemmas are resolved city and not from the Sea of Galilee. However, the water from the Ti- learned something similar in the mishna: stringently, in accordance with the Rosh, one is prohibited to return berias hot springs is not potable. Therefore, the people of Tiberias tried the pot in each of the following cases: If one did not put it down onto LANGUAGE to use the hot springs to heat potable water, transported by means of a bed; if one transferred the water from one kettle to another; or if one .Kumkemos comes from the Latin cu- aqueducts, by running a pipe through the hot springs : ק ּ ו מְ מ קְ ֹו ס – [Kettle [kumkemos did not intend to return it from the outset. According to the Beit Yosef, cuma, and it is reasonable to assume that it was adopted from the who rules in the cases of the unresolved dilemmas leniently, based Greek word kukumiyon, which means a jug or a vessel for water. on the Rambam, one is permitted to return the pot to the stove in all

Perek III Daf 39 Amud a

halakha Any salted food item that was already placed in hot ָ ּכל שׁ ֶבָּ א בְּחַ ִּ מין מִ ִּל ְ פנֵי הַ ׁ ּשַבָּ ת – With : ָ ּכל שׁ ֶ ָבּ א ְבּ חַ ּ ִ מי ן – water,h i.e., cooked, before Shabbat one may soak Any salted food item that was already placed in hot water regard to soaking dry food that was completely cooked before Shabbat, it is permitted שׁ ֹוִ יןר אֹותֹו בְּחַ ִּ מין בַּ ׁ ּשַבָּ ת, וְכָ ל it in hot water even on Shabbat. And anything that -to soak it in hot water on Shabbat. It is permitted to pour hot water from a second שׁ ֶ ּלֹא בָּ א בְּחַ ִּ מין מִ ִּל ְ פנֵי הַ ׁ ּשַבָּ ת – was not placed in hot water before Shabbat, one ary vessel onto food that was not cooked before Shabbat. However, it is prohibited מְדִ יחִ ין אֹותֹו בְּחַ ִּ מין בַּ ׁ ּשַבָּ ת, חוּץ may rinse it in hot water on Shabbat, but may not to pour hot water from a primary vessel that was actually on the fire at one point . לט soak it, with the exception of old salted fish or the (Magen Avraham). Rinsing old salted fish, known as kolyas of the Spaniards, and מִ ן הַ ָּ מלִ יחַ יָשׁ ָ ן וְ קֹולְ יַיס הָאִ יסְ ַּ פנִין colias of the Spaniards [kolyas ha’ispanin]l fish,for the like (Rema) in hot water completes its preparation because it cannot be eaten שׁ ןֶהֲדָחָתָ זֹו הִ יא ּגְמָ ר מְלַ אכְ ָּ תן. which rinsing with hot water itself is completion without being rinsed. Therefore, it is prohibited to do so on Shabbat. It is permitted to do so in cold water (Taz; Rambam Sefer Zemanim, Hilkhot Shabbat 9:2; Shulĥan שׁ ְ מַ ע מִ י ָ ּנ ּה . of the prohibited labor of cooking. Once it is rinsed Arukh, Oraĥ Ĥayyim 318:4). in hot water, it does not require any additional cook- ing. The same is true with regard to an egg that was language slightly cooked. Since it thereby becomes edible, The name of this fish is :קֹולְ יַיס הָאִיסְ ַּ פנִין – [Colias of the Spaniards [kolyas ha’ispanin one who brought it to that state has violated the from the Greek κολίας, kolias, meaning coly-mackerel, Scomber colias. The Gemara is prohibition of cooking. The Gemara sums up: In- discussing a fish imported from Spain (Espania). deed, conclude from it that this is its meaning. 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ìëàéÙÇ ââBùcÅ À àéääÇÄ àéðzÇÀÈ â"ò äøéã÷ çëù àáà úáùá äìùéáå äøéë ìùéá 'éôà ìéùáú øñàã äãåäé 'øë øáñ ââBLaÅ À ïéaÅ ,BkøBöÀ ìkÈ ìMéaL ÄÅ Æ ìéLáúåÀÇÀÄ ïkøBöÀÈ é ëÀÄ å .ïéçëBMäÀÄ Ç ìòÇ eøæâcÀÈÀ ïn÷ì ÇÈ À ïðéøîàcÇ ÀÈÀÄ ìùáîä åäì ùøãå íåùî - ìùéá àì ù"ëå ,åëøö ìë :øîBàÅ äãeäéÈ À ø' .î"ø éøác Å ÄÀ ,ìëàéÇ Ù Y ãéæîaÀÅÄ ïéaÅ àðöéøúcÀÈ ÀÈÅ àaàÇÈ øaÇ àéiçÄÈ éaøcÀÇÄ øîzéàÀÇ Ä ìëàé ââåùá úáùá - àðù àìå ìëàé àì ãéæîá ,ãéæîá àìà éøééà àì äãåäé 'ø àîìéãã éðtîÄÀÅ ,ïéøzeîÈÄ Y ïkøBöÀÈ ìkÈ ençeäLÇ Æ ïénçÇÄ : äøéæb ÅÈ À øçàìÀÇÇ øeñàÈ ââBùcÅ À déaélà ÄÅ Ç ùé ìùáîá øîåìë àì 'éôà éøùã î"øì äãåî ââåùá ìáà BkøBöÀ ìkÈ ìMéaL ÄÅ Æ ìéLáúåÀÇÀÄ .Bì òøåÀÇ ÷nèönLÆÄÀÇÅ àaélà ÄÈ Ç éøîàcÀÈÀÄ .óñBéÅ áøåÀÇ äaøc ÇÈ À àlàÆÈ ãéæîì ââåù ïéá ùéøôäì :åëøö ìë ìùéá :ÀãéæîaÀÅÄ óàÇ ,àøézäìÈ ÀÆÅ àaàÇÈ øaÇ àéiçÄÈ ø c' ââåùä çëåùá ìáà ÷nèönäÇÄÀÇÅ ìëåÙ À ,Bì äôéå ÈÆ À ÷nèönLÆÄÀÇÅ éðtîÄÀÅ ,øeñàÈ Y .øéàî 'øãà øéàî 'øã :àéiçÄÈ 'øcÀ øîzàÄÀÇ .äøéæb ÅÈ À íãB÷Æ éàÄ áøå äáø :ïéåù ãéæîäå àéù÷ ,øeñàÈ Y óeøèÈ* øNáeÈÈ íéìBôeÄ áeøkÀ ïBâkÀ ,Bì äôéåÀÈÆ eze` oikzgny 'it] ïéá çëåù éøîà óñåé ïéîç íúñã òîùî ïàë ãéæîa"ÀÅÄ àéðzÇÀÈ àëäcÀÈÈ .ãéæîÅÄ àäéîÄÈ àéL÷ È ÇÀ oiwqxne zephw zekizg àì øúåî ãéæî ïéáå ââåù :àäéîÄÈ éðú÷ÈÈÅ .øzeîÈ Y Bì òøåÀÇ ÷nèönäÇÄÀÇÅ ìëåÀÈ dtwna sxhpy cr eze` ãéæîá åìéôà ïðáø åñð÷ éàã ,åëøö ìë ìùåáî éîð éåä ìéùáúå éîðÇÄ àéL÷ È ÇÀ äøéæb ÅÈ À øçàìÀÇÇ éàåÀÄ :"ìëàé àìÙÙÇ onf lky ipqiha e` øîà ÷çöé øá ïîçð áø à"áùøå .éãéî êéøô äåä àì - éëä åàì á ø ì ÀÇ àîìLaÄÀÈÈ ,BkøBöÀ ìkÈ ìMéaÄÅ àlLÙ Æ ìéLázÇÀÄ eléàcÀÄ ,øñéîìÇ ÀÅ ì"ä ââBLÅ eléôàcÇÂÄ .ââBLÅ epny `vei wnhvny ì"é÷å ïéøåñà ïäéðù ìéùáúå ïéîç íúñ éà 'éôàã :øîåà ,äøæbÀÅÈ íãB÷Æ Y ïàkÈ :àéL÷ È ÇÀ àìÈ ÷çöé ÀÈ Ä øaÇ ïîçðÇÀÈ ìMáîä ÇÅ ÇÀ :úéðLðÄÀÅ äøéæb ÅÈ À íãB÷Æ 'éðúîÇÀÄ jexr leyiad mr axrzne äéìò àðéáúåàå äéúååë [b sxh jxr éáâ ìò äøéã÷ çëù .øéôù êéøô åëøö ìë ìéùá àìá éåä éøîàc Ä ÀÈÀ óñBéÅ áøåÀÇ äaøÇÈ àlàÆÈ .äøæbÀÅÈ øçàì ÇÇ À Y ïàkÈ :àúééøBàc ÀÈ Ç À àáeiçÈ Ä àkéàcÈ ÀÄ ,íéãéaÀÈÇÄ .úaMaÇÇÈ úáùá äìùéáå äøéë àì ãéæîá ìëàé ââåùá àúééøáá òîùî äôåøâ äðéàá àäã é à Ä ,ãéæîÅÄ àéL÷ È ÇÀ Y äøæbÀÅÈ íãB÷Æ éàÄ ,àøézéäì È ÆÅ À ãBòaîÄÀ éîðÇÄ ääLnäcÀÇÇÀÆ .çëBLìÅÇ À ä"äåÀ äáøì äúìòå .'åë ìëàé ìë ìùéá 'éôà ììë ïéäùî ïéàã ìéòìã éàîÇ .àéL÷ È ÇÀ !ââBLÅ éîðÇÄ àéL÷ È ÇÀ YäøæbÀÅÈ øçàì ÀÇÇ ãéæîaÀÅÄ íàåÀÄ ,ìëàéÙÇ - ââBLaÅ À çëLÈÇ íàÄ ,íBé àéùå÷á óñåé áøå - - øéàî ø"à àëä ïðéù÷àå ì"ä åëøö ìë ìùéá éøù äåä éàã ,åëøö ø " à ìàeîLÅ À øaÇ äãeäéÈ À áøÇ øîàcÀÈÇ ?àzøéæb ÈÈ Å À íéãéaÀÈÇÄ dìMaÄÀÈ eléàkÀÄ ,ìëàé Ç àìÙÙ ääLäÄÀÈ ïëøö ìë åîçåäù ïéîç ,äôåøâ äðéàá ïéäùî ïä äî ùøôì . øéàîÅÄ 'øcàÇÀ øéàîÅÄ 'øcÀ àéL÷ È ÇÀ :úaLaÀÇÈ åëøö ìë ìùéáù ìéùáúå î"ø éøù àëäå ,äôåøâà ùøôîãë eéäÈ äléçza ÄÈ À Ç :áøÇ øîàÈÇ àðäkÈÂÈ áøÇ øîàÈÇ àaàÇÈ øéàîÅÄ 'øìÀ ïé÷øétÀÄ Ä LéøaÀÅ ìéòìÀÅ ïðúcÄÀÇ ãéæîá ïéá ââåùá ïéá Ù ÷øôä úìçúáå øúåî .äôåøâ äðéàá 'éôà åëøö ìë ìùéá ãéæîaÀÅÄ ,ìëàéÇ Y ââBLaÅ À ,úaMaÇÇÈ ìMáîä ÇÅ ÇÀ íéøîBàÀÄ ,"ìéLázÇÀÄ àìÙ ìáàÂÈ ïénç"ÇÄ :ä"ácÀ àaélàÇÄÈ ïéäùî ïä äîå øîà éåä ìéùáúå ïéîç íúñã äàøð î"î ãéæîaÀÅÄ ïéäLî Ä ÇÀ eaøMî Ç ÄÆ .çëBLìÅÇ À ä"äåÀ ,ìëàéÇ Ù àìÙ Y ìÈ k ìMéaLÅ ÆÄ ìéLáúåÀÇÀÄ ïénçÇÄ éøLÈÅ àëäåÀÈÈ à"äáå íåìë àìå à"ùá ìéùáú àì ìáà ïéîç äéì àèéùôãî ,åëøö ìë ìéùáá éîð .çëBMäÅÇ Ç ìòÇ eñð÷åÀÈÀ eøæçÈÀ Y 'eðàÈ íéçëLÀÅÄ ' íéøîBàåÀÄ À . äãeäéÈ À 'øcàÇÀ äãeäéÈ À 'øcÀ àéL÷å È ÇÀ À :BkøöÈÀ äìéçúëì [íúä ïðéðùå] øñà øéæçäì øñàã ïàîã àãåîìúì ø c' À àéL÷ È ÇÀ ,øéàîÅÄ 'øcàÇÀ øéàîÅÄ 'øcÀ àéL÷ÇÀÈ ,"ìéLáúåÀÇÀÄ ïénç"ÇÄ :äãeäéÈ À ø"à íúäc ÀÈÈ éáøãà äãåäé éáøã àä àéù÷ àì äãåäé óàå" éáâ çëåîãë ,åëøö ìë ìùéá 'éôà àìÈ î"øcàÇÀ øéàîÅÄ 'øcÀ !äãeäéÈ À 'øcàÇÀ äãeäéÈ À àäÈ :BkøöÈÀ ìkÈ ìMéaLÅ ÆÄ ìéLázÇÀÄ øñàÈÇ àëäåÀÈÈ àëä äãåäé éáø éðú÷ã :"'åë øáñ àéòùåà 'ø äãeäéÈ À 'øcÀ .ãáòécÇ Â Ä Y àäÈ ,äléçzëì ÄÈ À Ç À Y àäÈ ;àéL÷ÇÀÈ úBäLìÇÀ àúéén÷ ÀÈ ÇÇ äðLîÄÀÈ .älçzëìÀÇÀÄÈ åëøö ìë ìùéáù ìéùáú .ãáòéã àä äìçúëì - äðéàù äøéë øåñà éâñ àì àä äôeøâaÈ ÄÀ Y ïàkÈ :àéL÷ È ÇÀ àìÈ éîðÇÄ äãeäéÈ À 'øcàÇÀ ø áÀÈ k ääLäaÀÄÀÈ CäåÀÈ ,éøééî÷ ÀÄ ÈÇ älçzëìÀÇÀÄÈ äîåè÷ àìå äôåøâ éøù ìéòì àäã .àéåðéù éàäá äôeøâaÈ ÄÀ ïàkÈ :dìëBàìÀÈ À øzeîcÈ À ,øîà÷ÈÈÇ éàäå øåñà êëéôìå .äîeè÷eÈ À äôeøbÈ À dðéàLaÀÆÅÈ Y ïàkÈ ,äîeè÷eÈ À â"ò ïéäùî íúä éðú÷ã àì 'éôà àéåäã ,ïéîç íúñ øéàî 'ø äôeøâaÈ ÄÀ éøééà ÀÄ Ç ìéòìcÄÀÅ àéääÇÄ .äîeè÷eÈ À ïéîç ä"áì äøéë àëäå ,äìçúëì 'éôà ïëøåö ìë åîçåä eäeñð÷ÀÇ éîÄ ,éàîÇ ääLåÀÄÈ øáòÈÇ :eäìÀ àéòaéàÈ ÄÇ éabÇÅ ìòÇ ïéäLî"ÇÀÄ :daÈ éðú÷ãk Å ÈÈ À Ä äîeè÷eÈ À äîåè÷å äôåøâá ìéùáúå ø " à ïúðÈÈ øaÇ ìàeîLÅ À øîàcÀÈÇ ,ù"ú ?àìÈ Bà ïðaø Ç ÇÈ áøå äáø äù÷úðù ïåéëå 'éôà ïëøåö ìë åîçåä àìù ïéîç øñà dðéàLÆÅÈ ìòÇ ïéäLîÇÀÄ ïéàåÀÅ äîeè÷eÈ À äôeøâÈ À áø éøáã åîéé÷úð óñåé éðùîãë ééåðùì êéøö àìà .ãáòéã ïénçÇÄ àöîÈÈ éøBtéöìÄ ÀÄ éñBéÅ éaøÇÄ CìäLkÀÆÈÇ :àðéðçÂÄÈ äôeøbäÈ ÇÀ ìòÇ ïéäLîÇÀÄ ïäÅ äîeÈ ,"äôeøbÈ À ì"é÷å ÷çöé øá ïîçð àä :äãåäé 'øãà äãåäé 'øã àéù÷à :CkìäÄÀÈ .'åë øîBàÅ î"ø ,úBäLìÇÀ eðøzäLÆÄÇÀ çëåùä ìë äéúååë íéöéaÅÄ ,ïäìÈÆ øñàÈÇ àìåÙ À Y äøékÄÈ éaâÇÅ ìòÇ eäzLpLÆÄÀÇ íãå÷ äìùéáå äøéã÷ .äôåøâ äðéàùá àä ,äîåè÷å äôåøâá .ïäìÈÆ øñàåÀÈÇ Y äøékÄÈ éaâÇÅ ìòÇ eäzLpLÆÄÀÇ úB÷neöîÈ À àëäåÀÈÈ .äãeäéÈ À ø' éøLÈÅ älçzëìÀÇÀÄÈ 'éôàÂÄ øúáå éøù äåä äøéæâ àéåðùì êéøö éîð äãåäé éáøãàå â : øñàÈÇ ãáòécÂÇ Ä CkìäÄÀÈ - äôeøbÈ À dðéàLk ÆÅÈ À åìéôà ïðáø åñð÷ äøéæâ .äàaäÇÈÈ úaMìÇÇÈ ,àìÙ ?úaLÇÈ BúBàìÀ Y åàìÈ éàîÇ äøéæâ éàîå ââåù .ãáòéã àä äìçúëì àäã ,(àëäã) ï ä ì ÈÆ äôéå ÈÆ À úB÷nèöîÄÀÇÀ úB÷neöîÈ À íéöéácÀÅÄ ììkîÄÀÈ dìëBàìÀÈ À øzeîÈ .éàîÇ ãéæîaÀÅÄ ääLåÀÄÈ øáòÈÇ íéøîåà åéä äìçúáã ìéòì øñà äôåøâ äðéàùá àäã B ì: òøåÀÇ ÷nèöîcÅ ÀÄÀÇ .øñà Ç àìÙÈ ïénçÇÄ à ì? Ù Bà ââåùá úáùá ìùáîä íòtÇÇ :àðéðçÂÄÈ øaÇ àîçÈÈ áøÇ øîàcÀÈÇ ,ïéàÄ !?eäðéðÄÀ ìëàé àì ãéæîá ìëàé àëäå ,åëøö ìë ìùáúðù ïéîç 'éôà é à î Ç B ì: äôéåÀÈÆ ÷nèöîcÅ ÀÄÀÇ .øñàÈÇ íéöéaÅÄ ³ åáøùîå çëåùì ä"äå äìçúëì àä :ééåðùì àëéàã àìà .éøù ,ãçàÆÈ íB÷îìÀÈ éaøå ÇÄ À éðàÂÄ ézçøàúð ÇÀÄ ÀÈ Ä úçàÇÇ :äìéëàa ÄÈ Â Ç ïäéìòÆ ÂÅ ïøñàÂÈÈ .úaLÇÈ BúBàìÀ åàìÈ ãéæîá äøéã÷ éäùî :ãáòéã àä ,ïéãøæeòk ÈÄ À À úB÷neöîÈ À íéöéaÅÄ eðéðôìÀÈÅ eàéáäåÀÅÄ àlLÆÙ åéLëòÇÀÈ ïäìÈÆ øñàÈÇ .äàaäÇÈÈ úaMìÇÇÈ àìÙ ïåàâ íéñð áø ïðà íéçëåù íéøîåàå § ïåéëå .çëåùä ìò óà åøæâ ìéùá àìãá .éàî ääùå øáò óàÇ :íéøîBàÀÄ ä"á" .äaøä ÀÅ Ç ïäîÅÆ eðìëàåÀÈÇÀ äìéëàa ÄÈ Â Ç ìáàÂÈ ,äàaäÇÈÈ úaMìÇÇÈ ïkÅ úBNòìÇ äøéë ÷øô åì äôéå ÷îèöîã é÷ìñã § àðéðç éáø øîà øáò ïì àéòáéà øåñà àëéì éàñåøã ïá ìëàîë øîBàäÅ È éøáãì Å ÄÀ À :úLLÅÆ áøÇ øîàÈÇ ."ïéøéæçîÇÂÄÄ .È'åë úB÷neöîÈ À íéöéác ÅÄ À ììkîÄÀÈ e ø L: éñåé éáø êìäùë ïðéúàå éàî ääùå àøåñéàì ìéòì èùô øáë àäã ,éî÷åàì ïéøéæçîÇÂÄÄ : ìBçaÀ .åéðôìÀÈÈ eàéáäåÀÅÄ :àéäÄ àéòaÈÂÈ åì íøâù øáãä .éøåôéöì àéðúã àäî àèùôîì é"øì äàøðå .÷çöé øá ïîçð áøë úBwcÇ eNòpLÆÇ ãòÇ e÷nèöpLÀ ÆÄÀÇ .ïéãøæeò ÈÄ À kÀ àåä éøåôéöì êìéì éøåôöá éñåé éáø øéñàã ïé÷éìãî äîáá ùøåôîù íé÷îåöî íéöéá äëìä ïéàã â"òà äãåäé 'øã àáéìàå ,ââåùáå ìéùáá äéì àéòáîã :ïäìÈÆ äôécÀÈÆ ììkîÄÀÈ - "äaøäÇÀÅ eðìëàå"ÀÈÇÀ :øîàcîeÄÀÈÇ ,æ"òìaÀ ù"îøå÷ ,ïéãøæeòk ÈÄ À À äìâé ÷úùù éñåé (âì óã) äøéë éáâ ìò åäúùðù 'éôà àîìéã åà ,ãéæîá à÷åã åì äôéå ÷îèöî øñà éà ,äãåäé 'øë ïéøéæçîÇÂÄÄ :éøåôéöì øáò [î"ù] (àîù) ïðéçãå ïðáø åñð÷ ääùå òîùî "ääùå øáò" ïåùì åäéîå ."åäéùå" øîà÷ àìå "åäúùðå" øîà÷ãî ,äéä ââåùá 'éôàã äéì òîùîå ,øñàã éñåé 'øã äùòîî äéàø éúééîå .ââåùá úåùòì åäì øñà àì :ãéæî åîë ââåùá øåñàã àèéùô - äøéæâ øçàã ,åòá äøéæâ íãå÷ã :à"áùø øîåàå (.áî óã) íéçñôã "äùìå äøáò" åîë ,ãéæîá :åì äôéå ÷îèöî øñàã áøë åðééäå .ìéòì úéùéøôãë ,øñàã àøåîà íåù àëéì äôåøâáã ,äôåøâ äðéàùá àéâåñ äìåë .äàáä úáùì àì 'éôà

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